ritual life may be considered, either, by way of faculty, and in the first act, or by way of operation, and in the second act."* In the first act, the soul is passive under Almighty power; in the second act, it becomes active, as instantaneously as mind is capable of acting from conviction produced by some external influence; and thus voluntarily returns to God in the strength of Almighty power working in it, "both to will and to do." "God gives not only the power to walk, but the walk itself."+ In modern language, the term regeneration is used to express that which Witsius calls the first act; in which sense it is used in the present discussion.

IV. Many definitions have been given of this great spiritual change, more or less true, according to the peculiar views of their authors. But it is extremely difficult, probably impossible, from the nature of the subject, to give such a definition in a single proposition, as to prevent all misapprehension, in the mind even of a candid inquirer after truth. That given by John Marck is here selected: "A benefit of

* Witsius, Vol. 2. p. 53.

+ Dr. Anderson's Letters to Bellamy.

the covenant of grace, in which, are given to the elect, on account of the merit of Christ, by the ministry of the word, a new spiritual nature and life, manifesting itself by vital operations, for their salvation, and to the praise of divine grace."* This change is so entirely the effect of Almighty power as to exclude all active co-operation of the soul in its production. The reformed churches have always maintained, in opposition to the advocates of human ability, that regeneration is a supernatural change effected by the immediate action of divine power, upon the essential faculties of the soul, infusing divine light, and spiritual life.

V. But whatever may be the degree of excellence, which attaches to the definitions of men, the language of the Spirit is preferable; more true, safe, and conducive to the regeneration, growth and comfort of Christians; for it is the word which is made effectual in the conviction and renewal of natural men, as well as in their progressive sanctification. "Ye have put

* Beneficium fœderis gratiæ, quo electi, ob meritum Christi, per verbi ministerium, nova spirituali natura ac vita, per operationes vitales se manifestante, donantur, ad ipsorum salutem, divinæque gratiæ laudem.-Caput. xxviii. § 2.

off the old man with his deeds; and have put on the new man, which is renewed in knowledge, righteousness and true holiness, (or in the righteousness and holiness of the truth, v δικαιοσύνη και οσιότητι της αληθείας,) after the image of him that created him."* Here regeneration is called a NEW MAN, whose existence is ascribed to the creating power of God. It is defined to consist in the image of God; which image is farther said to consist in the knowledge, righteousness and holiness of the truth. Taking this portion of God's word for our guide, and drawing additional light from other passages which relate to the subject, in humble reliance on the teaching of its glorious author, it is proposed to make some farther inquiry after this divine, supernatural change, without which none of our lost race shall ever behold the face of God in peace. "Verily, verily, I say unto thee, except a man be begotten from above, he cannot see the kingdom of God," John iii. 3.†

* Compare Eph. iv. 24, with Col. iii. 9, 10.

+ Begotten from above, is the literal reading of y svvyon ανωθεν. Our translators have truly rendered γεννηθεις εκ του Osov "begotten of God," 1 John v. 18. Consequently, the phrase "born of God," should always be understood in the sense of begotten of God.

VI. The work of the Holy Spirit in regeneration is analogous to the creation of all things out of nothing, though not in all respects the same. "For we are his workmanship, created in Christ Jesus unto good works," Eph. ii. 10. "If any man be in Christ, he is a new creature," 2 Cor. v. 17. "Neither circumcision availeth any thing, nor uncircumcision, but a new creature," Gal. vi. 15. It is not the creation of a new being or personality; nor the addition or change of any mental faculty; but the infusion of a new moral nature and capacity into a soul already in possession of all the mental faculties it can ever possess. The history of Adam will illustrate this position, if we suppose, as we have reason to believe, that he was regenerated. The image of God was con-created in his soul, lost by transgression, and restored by regeneration. Yet, through all these changes, Adam never lost either his personal identity, or any of his mental powers. In every state, he continued a rational, accountable moral agent, without any, the least coercion of his freedom of will, and consequently a proper subject of moral government, and of reward and punishment. This distinction be

tween the mental and moral power of the soul is indispensable. Without it, the doctrine of regeneration, as revealed in the scriptures, cannot be understood. It furnishes a key by which the humble learner may unlock the treasures of hidden wisdom. It lays open to full view and delightful contemplation many of those paradoxical phenomena which meet us at almost every step in the school of divine morals. Its importance has not escaped the observation of the moral philosopher, "Man is to be contemplated as an intellectual, and as a moral being. By his intellectual powers, he acquires the knowledge of facts, observes their connexions, and traces the conclusions which arise out of them. These mental operations, however, when in a high state of cultivation, may be directed only to truths of an extrinsic kind, that is, to such as do not exert any influence either on the moral condition of the individual, or on his relations to other sentient beings. . . . . But when we contemplate man as a moral being, new relations open on our view which present considerations of mightier import. We find him occupying a place in a great

* See Erskine's Gospel Sonnets.